Early Society in East Asia

Chapter 5:

Early Society in East Asia

Themes

As in the previous three chapters, this chapter focuses on both the development of early complex societies in east Asia (China) and the interactions of the nomadic peoples with the peoples of the early complex societies. AP students do not have to know the details of the early Chinese dynasties, nor do they even have to “memorize” the order of dynasties in general. The most prominent of the early dynasties, the Shang (ca. 1766 to 1122 B.C.E.) and the early Zhou (1122 to 256 B.C.E.), should be used to compare with the Mesopotamians, Egyptians, and Indus valley societies.
Again, geography must be discussed to understand the importance of the Yellow (Huang He) River and the Yangzi (Chang Jiang) in supporting Neolithic agricultural surpluses of rice and millet. East Asian peoples underwent the same process of gathering in farming villages, then cities and small regional kingdoms as the other early societies in the eastern hemisphere. The ubiquitous Indo-Europeans migrated to east Asia before the Shang (ca. 2000 B.C.E.), bringing with them bronze metallurgy, domesticated horses, and wheeled chariots. In fact, Shang power against their many other city-state rivals seems to have been based on their monopolization of the production of bronze (for weaponry) and their cavalry.
The Chinese peoples seemed to have little or no direct contact with western Eurasian and African societies. They did have direct (maritime) contact with southeast Asian farming societies and Indian Ocean areas, however. This is a significant point to emphasize: the contact with western societies was made through nomadic intermediaries. (Note: This system of using intermediaries seemed to be remarkably efficient, in that fragments of Shang pottery have been found at sites in Mojeno-daro!) The Chinese developed in isolation from these other societies, and therefore developed somewhat different social and political patterns. Of particular importance is the Chinese tradition of veneration of ancestors. This contributed to a localized, family-based religion, as opposed an organized religion or official priesthood-elite, and early Chinese societies developed more “secular” traditions than other early complex societies. The early Zhou also developed the political concept of the “mandate of heaven,” which would justify or explain imperial powers and responsibilities for two millennia.
The symbiotic relationship between Chinese farmers (“settled” peoples) and northern and central Asian nomadic peoples is particularly important, as noted above. Farmers, or those in “settled” villages and cities, provided food, finished products, textiles, and metal goods to the nomads, who in turn provided horses and traded goods from farther west. This relationship allowed the nomads to raise horses but not have to lead a settled life in order to acquire food. It allowed the settled societies to develop in a certain ignorance of other societies and also not privilege a merchant class in their social structures.

Chapter 5 Reading Questions:

What do the legends of the three sage-kings tell us about the matters of greatest importance to the people of the early east Asian societies? The legends of Yao, Shun, and Yu exaggerated the virtues and deeds of the sage-kings. Agriculture, art, crafts, marriage, family, government, and means of water control developed over an extended period of time, and the legends about early heroic figures reflected the interest of a people in the practices and customs that defined their society. People who transmitted the legends used them as a way to advocate values they considered beneficial for their society.

How did the physical features of the land and waters in east Asia influence the development of the culture? The Yangzi river and Yellow river allowed for cultivation of rice and millet. Neolithic villages then flourished in the Yellow river valley. 2000 years later residents of the Yangzi and Yellow river valleys live in agricultural villages and communicated and traded with others throughout the region. Then cities were established. 3 dynastic states were bases in the Yellow river vallyer and brought much of China under their authority and formed a large Chinese society. The Yellow river is full of loess soil which is extremely fertile so farmers were able to bring in a large harvest. The large harvest supported the development of several Neolithic societies.

What does the term mandate of heaven mean? How did it influence political developments in early east Asia? The mandate of heaven was a set of principles that gave powers to a special person known as the son of heaven. His duty was to govern conscientiously, observe high standards of honor justice, and maintain order and harmony within his realm. If he did these things, the cosmos would keep a well balanced, stable community, however if he did not chaos and suffering would be brought upon to his realms. Most of the East Asia societies like the Zhou believed that their world and things happening on Earth were being controlled by heavenly powers. Having the son of heaven was a way of controlling heaven and earth through one person.

What were the causes of the decline and eventual fall of the Zhou dynasty? Subordinates began to have their own power. They set up regional bureaucracies, armies, and tour systems which allowed them to exercise their authority. They enforced law codes and used them with their own forces. As they became more secure in their role, they also became more independent of the Zhou dynasty.

Describe the different social orders that developed during the first three dynasties. The royal family and allied nobles held the most honored positions. The upper class lived on agricultural surpluses and taxes paid by their kit subjects. The Ruling elites possessed bronze and had bronze utensils and plates detailed by artisans. The less privileged used clay pots. A privileged class of hereditary aristocrats emerged and they had a manual of etiquette. There was a small class of free artisans and craftsmen and a sizeable class of slaves composed of mostly enemy warriors.

What is the relationship between patriarchy and ancestor worship in early China? Ancestors were worshipped because ancient Chinese societies believed that spirits of their ancestors passed into another realm of existence from which they had the power to supports and protect their surviving families. Due to the importance of ancestor worship rites and ceremonies were held for the dead. The patriarchal head of the family presided at those rites and ceremonies. The family patriarch served as a mediator between the family’s living and dead so therefore possessed tremendous authority.

What was the purpose of oracle bones during the Shang? What do they tell us about life at that time? Oracle bones were the principal instruments used by fortune-tellers in ancient China. The purpose of them was to inscribe questions on them, then when heated they would crack and fortune-tellers would read them as answers to the questions. They showed early Chinese writing (p.), with the bones together it gave information to the understanding of the political and social order of Shang times.

What do we know about writing and literature during the Zhou? Why is our knowledge so limited? The Zhou dynasty produced books of poetry, and history, manuals of divination and ritual, and essays dealing with moral, religious, and philosophical and political themes. Best known of these works are reflections of Confucius and Zhou thinkers. Writings of the Zhou dynasty served as books in Chinese cultures. The most popular was the Book of Changes which was a manual instructing diviners in the art of foretelling the future. We do not know much about Zhou dynasty literature because they mainly wrote on bamboo strips and silk fabrics which since have been deteriorated.

Describe the relationship between the Chinese society under the dynasties and the people of the steppe lands. How did these cultures differ? How did they influence each other? They were prominent intermediaries in trade networks and brought knowledge of bronze metallurgy and horse-drawn chariots. In exchange for grains, textiles, and metal good, nomads offered horses. Nomads didn’t adopt Chinese political or social traditions , but organized themselves into clans under leadership of charismatic warrior chiefs. They also didn’t use writing until 7th century CE. However, pastoral nomadism was an economic and social adaptation to agricultural society- grains and manufactured goods from agricultural lands enabled nomads to take advantage of the steppes by herding animals.

What was the relationship between the culture of the Yellow River and that of the Yangzi Valley? The Yangzi valley carries a large amount of water to the Chinese societies. The moist, subtropical climate of southern China lent itself to the cultivation of rice. The major difference between the Yangzi and the Yellow river is the Yangzi doesn’t bring treacherous floods like the Yellow river. Because the rice crops were so prosperous in Southern China, many people joined the agricultural society. The Yellow river wasn’t as helpful to crops as the Yangzi was. The Yellow river flooded earning the nickname “China’s Sorrow.”

Historical Terms and Concepts to Know

staple foods (rice, millet, wheat, barley)	dynasty
Xia	loess
“China’s sorrow”	hereditary state
Shang	Zhou
“mandate of heaven”	decentralized administration
royal court	artisans
cowrie shells	ancestor veneration
extended family	oracle bones
consort	steppe nomads

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Early Society in East Asia

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